Anugraha​ ​Bhashanam
What​ ​the​ ​Tree​ ​Teaches
---An ordinary man is concerned about his welfare alone, unmindful of what happens to others.
He​ ​is​ ​called​ वाथ svārthī (selfish).
---On the other hand, a noble person desires the well-being of others, whatever be his own
difficulties.​ ​It​ ​is​ ​rare​ ​to​ ​find​ ​such​ ​a​ ​person.
---We can easily say that trees
are nobler than men, though they
may not be intelligent. Bearing
the brunt of the hot sun, the tree
gives shade to men. Not only
that, it offers its flowers and fruits
to all beings including humans. In
fact, it gives refuge even to the
person​ ​coming​ ​to​ ​chop​ ​it​ ​off!
---Why is it that man does not
imbibe such noble traits? Extreme
selfishness is the cause. On the
other hand, trees are not selfish;
they​ ​exude​ ​noble​ ​qualities.
---So, the lesson from the trees
is that we should not be
self-centered. Rather, we must
help others. Hence trees that
silently teach us such values
must be nurtured and not cut
down.
---Like the trees, we should
sacrifice selfishness, extend a
helping hand to others, and
ennoble​ ​ourselves.
छायाम य य कुवि त त ठि त
वयमातपे ।
फला य प पराथाय व ृ ा स पु षा
इव ॥
chāyāman'yasya kurvanti
tiṣṭhanti svayamātapē |
phalān'yapi parārthāya
vr̥kṣās'satpuruṣā iva ||

--- Jagadguru Śankarācārya His Holiness Mahāsannidhānam Śrῑ Śrῑ Srῑ Bhāratῑ Tῑrtha Mahāswāmi-ji

We submit our efforts at the Lotus feet ​of Jagadguru Śankarācārya His Holiness Mahāsannidhānam Śrῑ
Śrῑ Srῑ Bhāratῑ Tῑrtha Mahāswāmi-ji ​and Jagadguru Śankarācārya His Holiness Sannidhānam Śrῑ Śrῑ Śrῑ
Vidhuśekhara Bhāratῑ Mahāswāmi-ji
Śrimad​ ​Bhagavad​ ​Gita
Srī Ādi Śankara Bhāṣya
Chapter - 2 sānkhya-yōga
अवा यवादां च बहून ् व द यि त तवा हता:।
न द त तव साम य ततो द:ु खतरं नु कम ् ॥३६॥
avācyavādāṃśca bahūn vadiṣyanti tavāhitāh ̣ |
nindantastava sāmarthyaṁ tatō duhkhataraṁ
̣ nu kim ||36||
---Moreover, ridiculing your ability, your enemies will utter many unmentionable words. What can
be​ ​more​ ​painful​ ​than​ ​this?

हतो वा ा य स वग िज वा वा भो यसे मह म ् ।
त माद ु ठ कौ तेय यु धाय कृत न चय: ॥३७॥
hatō vā prāpsyasi svargaṁ jitvā vā bhōkṣyasē mahīm |
tasmāduttiṣṭha kauntēya yud'dhāya kr̥taniścayah ̣ ||37||
---Killed, you will attain heaven. Or, victorious, you will enjoy the kingdom. Therefore get up,
having resolved to fight, Oh
Arjuna(Kaunteya)!

सख
ु द:ु खे समे कृ वा लाभालाभौ जयाजयौ ।
ततो य धाय यु य व नैवं
पापमवा य स ॥३८॥
sukhaduhkhē ̣ samē kr̥tvā
lābhālābhau​ ​ ​jayājayau​ ​|
tatō yid'dhāya yujyasva naivaṁ
pāpam​ ​ ​avāpsyasi​ ​||38||
---Regarding happiness and sorrow,
gain and loss, victory and defect alike,
prepare for war. In this matter, you will
not​ ​incur​ ​sin.

एषा तेऽ भ हता सां ये बु धय गे

ि वमांशण
ृ ु।
बु या यु तो यया पाथ कमब धं
हा य स ॥३९॥
ēṣā tē̕bhihitā sāṅkhyē bud'dhiryōgē
tvimāṃ śr̥ṇu |
bud'dhyā​ ​ ​yuktō​ ​ ​yayā​ ​ ​pārtha
karmabandhaṁ prahāsyasi ||39||
---This knowledge, imparted to you (till
now), deals with sānḳ hya. Now, listen to this (following teaching) which deals with yoga. Endowed
with this knowledge, you will give up the bondage of karma, Oh Arjuna(pārtha)!

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 नेहा भ मनाशोऽि त यवायो न व यते ।
व पम य य धम य ायते महतो भयात ् ॥४०॥
nēhābhikramanāśō̕sti pratyavāyō na vidyatē |
Svalpam​ ​ ​apyasya​ ​ ​dharmasya​ ​ ​trāyatē​ ​ ​mahatō​ ​ ​bhayāt​ ​||40||
---In the field there is no failure; there is no adverse result. Even a little bit of this discipline
protects (one) from the great fear (of saṃsāra.)

यवसायाि मका बु धरे केह कु न दन ।

बहुशाखा यन ता च बु धयोऽ यवसा यनाम ् ॥४१॥
vyavasāyātmikā​ ​ ​bud'dhirēkēha​ ​ ​kurunandana​ ​|
bahuśākhā hyanantāśca bud'dhayō̕vyavasāyinām ||41||
---Oh Arjuna(kurunandana)! (There is only) one clear understanding in this field. However, the
notions of those without clarity are
many-branched​ ​and​ ​endless.

या ममां पिु पतां वाचं

वद य वपि चत: ।
वेदवादरता: पाथ ना यद ती त
वा दन: ॥४२॥
yāmimāṁ puṣpitāṁ vācaṁ
pravadantyavipaścitah ̣ |
vēdavādaratāh ̣ pārtha
nān'yadastīti vādinah ̣ ||42||

कामा मान: वगपरा:

ज मकमफल दाम ् ।
या वशेषबहुलां भोगै वयग तं त
॥४३॥
kāmātmānah ̣ svargaparāh ̣
janmakarmaphalapradām​ ​|
kriyāviśēṣabahulāṁ bhōgaiśvaryagatiṁ prati ||43||

भोगौ वय स तानां तयाप तचेतसाम ् ।

यवसायाि मका बु ध: समाधौ न वधीयते ॥४४॥
bhōgauśvaryaprasaktānāṁ tayāpahr̥tacētasām |
vyavasāyātmikā bud'dhih ̣ samādhau na vidhīyatē ||44||
---Oh Arjuna(pārtha)! The unintelligent ones who are enamoured of vedic statements (of the
ritualistic portion,) who are votaries of heaven, who always argue that there is nothing else, and
who are full of desires speak such flowery words which are full of specific rites for attaining
pleasure and power and which lead to further births, the result of actions. Clear understanding
does not take place in the mind of those who are attached to pleasure and power and whose
minds​ ​are​ ​carried​ ​away​ ​by​ ​those​ ​words.
(Srī Ādi Śankara Bhāṣya is given separately in the slokas link of Voice of Jagadguru)

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Vivekachudamani
118
Now the effects of tamogunạ are clearly stated.
अ ानमाल यजड व न ा मादमढ
ू वमख
ु ा: तमोगुणा: ।
एतै: यु तो न ह व कं चि न ालव
ु तंभवदे व त ठ त ॥११८॥
ajñānamālasyajaḍatvanidrāpramādamūḍhatvamukhās tamōguṇāh ̣ |
ētaih ̣ prayuktō na hi vitti kin̄cinnidrāluvatstambhavadēva tiṣṭhati ||118||
---Ignorance, laziness, dullness, sleep, carelessness, delusion etc., are the qualities of the
Tamogunạ . One who is moved by these will certainly not know anything but will stand like a sleepy
person​ ​and​ ​a​ ​pillar​ ​only.

119
---The Rajō and
Tamo gunạ are total
obstacles for the
spiritual life. That
means giving up them
completely, one
should cultivate
sattvagunạ . In the 110
śloka Ācharya
explained that the
maya which is acting
with the three gunạ̄ s is
the root cause for the
samsara. Without the
sattva in that, there
will be no experience.
At the same time by
eradicating the tamas
with some extent of
rajō, we will have the
intention to go in the
path of jñana and by
overcoming the rajō
and tamo with the
pure sattva the true
knowledge​ ​(wisdom)​ ​is​ ​obtained.​ ​The​ ​character​ ​of​ ​sattva​ ​is​ ​explained.

स वम ् वशु धं जलव था प ता यां म ल वा सरणाय क पते ।

य ा म ब ब: त बि बत: सन ् काशय यक इवा खलं जडम ् ॥११९॥

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 satvam viśud'dhaṁ jalavattathāpi tābhyāṁ militvā saraṇāya kalpatē |
yatrātmabimbah ̣ pratibimbitah ̣ san prakāśayatyarka ivākhilaṁ jaḍam ||119||
---Though sattva is very pure like clear water, yet, in combination with the two rajō and tamo it
leads to samsāra. The Self (ātmā) reflected in the sattva , brighten all the motionless things just
like​ ​a​ ​sun.

120
---Although the rajō and tamo exists, the qualities of the sattva are not overcome with the
superior​ ​strength​ ​of​ ​these​ ​two.

म य स व य भवि त धमा वमा नता या नयमा यमा या: ।

धा च भि त च मम
ु ु ुता च दै वी च संप रसि नव ृ : ॥१२०॥
miśrasya sattavasya bhavanti dharmāstvamānitādyā niyamā yamādyāh ̣ |
śrad'dhā ca bhaktiśca mumukṣutā ca daivī ca sampattirasannivr̥ttih ̣ ||120||
---The qualities of mixed sattva are the complete absence of pride etc., the presence of
Niyamas (Regulations) and Yamas (Restrictions) and faith, devotion, longing for liberation, the
possession​ ​of​ ​divine​ ​qualities​ ​and​ ​withdrawal​ ​from​ ​whatever​ ​is​ ​not​ ​real.
[ The 13​th chapter of Bhagavad Gītā explains about the “amānitā etc.,” and lists its qualities.
Considering the importance of this particular śloka, we are giving the full explanation given by our
Jagadguru His Holiness Śankarachārya Sri Chandrashekara Bharati Mahāswāmi-ji.

“amānitvam adambhitvam ahimsā ksạ̄ ntirārjavam |

ācāryopāsanam śaucam sthairymātmavinigrahah ̣ ||
indriyārthesụ vairāgyam anahamkāra eva ca |
janmamrtyujarāvyādhiduh
̣ khados
̣ ạ̄ nudarśanam ||
asaktīranabhisṿ angah ̣ putradāragrhādis
̣ u
̣ |
nityam ca samacittatvam isṭ ānis
̣ ṭ opapattis
̣ u
̣ ||
mayi cānanyayogena bhaktiravyabhicārinị̄ ||
viviktadeśasevitvam aratirjanasamsadi ||
adhyātmajñānanityatvam tattvajñānārthadarśanam ||”

---“Humility, modesty, non-injury, patience, uprightness, service to the Guru, purity,

steadfastness, self-control, absence of attachment for objects of the sense and absence of
egoism, perception of evil in birth, death and old age, in sickness and pain, un-attachment,
absence of affection for relationship (son, wife, friends, etc) and wealth etc., constant calmness on
the attainment of what is desirable or undesirable, unflinching devotion on Me in yoga of
non-separation, resort to solitary places, distaste for the society of men, constancy in knowledge of
the ātman and perception of the meaning of the ultimate Truth.”

Explanation by our Jagadguru His Holiness Śankarachārya Sri Chandrashekara Bharati

Mahāswāmi-ji for this will be seen in the next issue.

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saundaryalaharī
याणां दे वानां गण ु ज नतानां तव शवे
भवे पजू ा पज ू ा तव चरणयोथा वर चता ।
तथा ह व पादो वहन म णपीठ य नकठे
ि थता येते श वत ् मक ु ु लतकरो स
ं मकुटा: ॥२५॥
trayāṇāṁ dēvānāṁ tri-guṇa-janitānāṁ tava śivē
bhavētpūjā pūjā tava caraṇayōrthā viracitā |
tathāhi tvat-pādōdvahana maṇipīṭhasya nikaṭhē
sthitā hyētē śaśvat mukulita-karōttansa makuṭāh ̣ ||25||

हे शवे (hē śivē) = Hey Pārvaty !; गण ु ज नतानां (triguṇajanitānāṁ) = that emerges from the three
gunạ̄ s of māyā, sattva gunạ , rajō gunạ and tamō gunạ ; याणांदेवानां (trayāṇāndēvānāṁ) = trimurties
Brahma, Visṇ ụ and Śivā; तव (tava) = at
your; चरणयो: (caraṇayōh)̣ = lotus feet; या
(yā) = to happen; पज ू ा (pūjā) = pūjā; वर चता
(viracitā) = done; सैव (saiva) = that; पज ू ा
(pūjā) = pūjā; भवेत ् (bhavēt) = becomes;
तथा ह (tathāhi) = the true one; एते (ētē) =
That Brahma, Visṇ̣ ụ and Rudra; श वत ्
(śaśvat) = always; मक ु ु लतकरो सं मकुटा:
स त: (mukulitakarōttansa makuṭā: santa:)
= fold their hands on their heads, which is
bearing the kreeda made up of precious
stones; व पादो वहन म णपीठ य
(tvatpādōdvahana maṇipīṭhasya) = your
lotus feet on the peeta (jewelled throne)
made by precious stones; नकटे (nikaṭē =
nearby); ि थता ह (sthitā hi) = they stand.
[Sruśti, stiti and samhara are done by the
trimūrties [Brahma, Visṇ u and Rudra]. They
always do pūjā at the lotus feet of Maa
Parvati, who has kept her feet on the stand
in her shimhasana which is made by
precious stones. They are standing nearby
this jewelled stand with their hands folded
above their head which is decorated by the
kreeda made up on by the precious gems. If we want to do pūjā to them, we cannot see them in
their palace. We have to come to the lotus feet of Devi Maa only. The flowers that we offer at the
lotus feet of Devi Maa will automatically come to the crowns of the Trimūrties who are always
standing nearby her. So the pūja done to Her is automatically considered as the pūjā done to them
also, so no need to do pūjā for them seperately.]

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Madhaveeya​ ​Shankara​ ​Dig​ ​Vijayam
Chapter​ ​:​ ​4​ ​“Childhood​ ​days​ ​of​ ​Śankarā​ ​upto​ ​the​ ​Age​ ​of​ ​Eight”.
---The sudden death of Śrī Śivaguru made Aryāmba weak. She consoled herself and handled
the situation by doing the cremation with the help of the relatives and friends. She did those rituals
for which she has rights and the other rituals which she doesn’t, through the relatives in the proper
manner. Her friends and relatives consoled her with smooth
words​ ​and​ ​gave​ ​her​ ​moral​ ​support.
---One year she observed the rituals and ceremonies
connected with the funeral obsequies. After finishing that in
proper manner she expressed her wish of doing Upanayanam
to Śanḳ arā, which is also the wish of her husband.
---Aryāmba performed Upanayanam to Śanḳ ara through
the relatives at his fifth year. Very quickly he learned the four
vedas, six śāstras from his Guru, who showed his influence of
knowledge on the scriptures at that small age and everyone
were​ ​praising​ ​him​ ​with​ ​great​ ​surprise.
---His fellow students were not able to compete with Śanḳ arā. His progress in study was so
rapid that in two or three month he was equal to the knowledge of Guru before Upanayanam. Now
after Upanayanam by doing service to his Guru there was nothing in surprise that with in short
period of time he finished the four vedas and upa-vedas along with śāstras. In the knowledge of
Vedas, he was like Brahmā; of its auxiliaries, like Gārgya; in explaining or narrating the meaning of
Vedas, he is like Brhaspathi;
̣ regarding the rituals, he shines like Jaimini and he was like Veda
Vyāsa in learning and projecting the true meaning of Upaniśads. Śanḳ arā had brilliant knowledge
in Tarka Śāstra. In the Sānkhya Śāstra of Kapila, his commending performance made the panḍ its
to agree their defeats. Pathanjali’s Yoga Śāstra also learned by him without any difficulty. His high
knowledge shines in the Bhatt’s Mīmāmsa doctrines also. But he was very much interested in the
advaita philosophy and the joy that comes from the various above said subjects was submerged
completely in the tremendous enthusiasm of his interest in advaita (non-duality). The happiness
that he enjoyed from the Upaniśads was like the treasure which was got from the ocean, which is
big​ ​when​ ​compared​ ​with​ ​the​ ​treasure​ ​that​ ​is​ ​obtained​ ​from​ ​a​ ​well​ ​(other​ ​subjects).
---As the part of the Gurukula vāsa, Śanḳ ara went to do his Brahmachāri duty for getting alms
(bhiksạ̄ ) from the villagers. One day he went to a very poor Brāhmanạ ’s house for his that day
bhiksạ̄ .
---When he asked for the bhiksạ̄ , the wife of the Brāhmanạ with utmost humility said, “It is very
fortunate to have an opportunity to offer bhiksạ̄ to great brahmachārin like you. But we are cursed
by Brahmā, that our poverty doesn’t allow us to offer even a little food to a great scholar like you.
Our human birth is vain. When our karmā was like this, it is an offence to blame Brahma Devā. I
think in our previous birth we have failed to do any charity to the needy. That is the reason for our
present jenma’s poverty. By expressing her paining sorrow, she bemoaned and told that her
human birth was in vain because of the poverty that she was not able to satisfy a pure hearted
brahmachāri by serving bhiksạ̄ .
(Will​ ​continue….)

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The Mahima of Gāyatrī Mantra.
---We are seeing the method of meditation while performing the Gāyatrī Mantra, which was
explained by our Jagadguru Sri Jeśtạ Mahāsannidhānam Śrī Abhinava Vidya Tīrtha Mahāswāmi-ji
Under this continuation now we are going to see how Maa Gāyatrī is being meditated.
---“Pearl, Coral, Gold, Black and
Pure white are the five colours of her
five faces and each of her face have
three eyes. The moon is kept in her
kreeda as one of her jewel. The
akśara mala is in her hand which is
showing the chin mudra. Vara
mudra, abhaya mudra, chariot rope,
pure vessel, ghata, conch, chakra
and two lotus flowers are in her
hands. Maa Gāyatrī should be
meditated​ ​in​ ​this​ ​form”.
---In tandra, the forms of Gāyatrī
to be meditated are explained in
different types. Akshara nyāsas
(which to be done before and after
the chanting of mantra) is also
cleared. Those who are eligible for
this can do such type. Those who
have a specific karmas in vedas
need not follow this type . In
Gruhyapariśis
̣ ṭ ạ it is said as
एषोऽ ग यास: एनमेके ने छि त स
ह व धरवै दक:
(आ वलायनग ृ यप र श ट १.५)
ēṣō̕ṅgan'yāsa: ēnamēkē
nēcchanti sa hi vidhiravaidikah ̣
(āśvalāyanagr̥hyapariśiṣṭa 1.5)
---“(The special methods which have to be done before and after the japa) Some does not wish
to do this ankanyasas. There are no rules in vedas to do this compulsorily.” In vedas the dhyana of
Gāyatrī is
ओजोऽ स सहोऽ स.... (तै र य-आर यक १०.३५)
ōjō̕si sahō̕si.... (taittirīya-āraṇyaka 10.35)
---“You are in eight forms, which gives us the strength. You are the force who wins over the
enemies..”is known like this through mantras. One has to start his japa and meditation through
such​ ​a​ ​method.
(Will​ ​Continue…..)

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Life​ ​History​ ​of​ ​Acharyas​ ​of​ ​Sringeri
Sri​ ​Nrisimha​ ​Bharati​ ​VII​ ​(1767​ ​–​ ​1770)
मारमात गप चा यं मदसप वजषभम ् ।
न ृ संहभार तं व दे िजता तरु गं सदा ॥
māramātaṅgapañcāsyaṁ madasarpadvijarṣabham |
nr̥sinhabhāratiṁ vandē jitākṣaturagaṁ sadā ||
The elephant that quells vital passions, the eagle that kills the snake of mental pride, He is also
the​ ​one​ ​who​ ​controls​ ​the​ ​seeds​ ​of​ ​wild​ ​senses;​ ​I​ ​always​ ​adore​ ​that​ ​seer,​ ​Nrisimha​ ​Bharati!
In 1766, Peshwa Madhava Rao and Nizam Ali were at war with Hyder. A brief respite helped
Hyder to regain his lost territories. Notwithstanding troubles at home caused by Ragunatha Rao,
the Peshwa again made war with Mysore, and both sides being exhausted, peace was arrived at
only in 1770. Under such circumstances Sri Nrisimha Bharati VII could not take charge of the Mutt
in Sringeri. Hyder, however, wrote to the Acharya assuring that his officers would see to the proper
maintenance of the charities and the protection of the Samsthanam’s lands. The Acharya attained
Videha​ ​mukti​ ​in​ ​Nasik.
For about ten years, Nasik was the centre from which the Jagadgurus of Sringeri propagated
the message of Dharma. Between 1761 and 1772, Madhava Rao gradually enhanced the annual
State​ ​grant​ ​to​ ​Sringeri​ ​Mutt​ ​from​ ​two​ ​hundred​ ​rupees​ ​to​ ​fifteen​ ​hundred​ ​rupees.

Sri​ ​Sacchidananda​ ​Bharati​ ​III​ ​(1770​ ​–​ ​1814)

त वम या दवेदा तवा याथ ानवा रधेः ।
पण
ू च मसं व दे सि चदान दयो गनम ् ॥
tattvamasyādivēdāntavākyārthajñānavāridhēḥ |
pūrṇacandramasaṁ vandē saccidānandayōginam ||
He is the sea of knowledge that expounds Vedanta’s essence which is Thou art That; His
visage​ ​beams​ ​with​ ​wisdom​ ​like​ ​the​ ​Moon;​ ​I​ ​bow​ ​to​ ​Sacchidananda​ ​Yogi!
Hyder-Ali demonstrated his profound respect for the new Jagadguru by directing his ministers
to render all assistance to the Mutt. Tipu, who succeeded Hyder, was opposed by the Marathas,
the Nizam and the British. In the course of the campaigns of the Third Mysore War (1790 – 1792),
Parasuram Bhau marched on Bednur. His hosts commanded by a Patwardan foolishly plundered
Sringeri. In the letter commiserating the Acharya, Tipu wrote, “People who sin against such a holy
place will at no distant date suffer the consequences of their misdeeds. Treachery to the Gurus will
lead to all round ruin of the family.” He aided in the restoration of the temple and the
re-consecration of the image of Sri Sharada. On several occasions Tipu sought the blessings of
the Acharya. He once wrote that he depended upon three sources of the strength – God’s grace,
the Jagadguru’s blessings and the strength of his arms. He requested the Acharya to perform
Satachandi and Sahasrachandi japa and homa. In the subsequent letter the Sultan acknowledged
the miraculous effects of the Yaga that led to success in his enterprise and how rains poured and
the​ ​land​ ​flourished.​ ​(Source:www.sringeri.net)

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 || नो रर नमा लका ||
||​ ​Praśnōttararatnamālikā​ ​||

क मा भय मह मरणाद धा दह को व श यते रागी।

क: शरू ो यो ललनालोचनबाणैन च य धत:॥७॥
kasmād bhayamiha maraṇādandhādiha kō viśiṣyatē rāgī |
ka: śūrō yō lalanālōcanabāṇairna ca vyadhitah ̣ ||7||
Q​ ​:​ ​In​ ​this​ ​world​ ​what​ ​is​ ​the​ ​source​ ​of​ ​fear​ ​?
A​ ​:​ ​Death.
Q​ ​:​ ​Who​ ​is​ ​a​ ​greater​ ​blind​ ​than​ ​a​ ​blind​ ​one​ ​?
A​ ​:​ ​On​ ​who​ ​has​ ​attachment​ ​(desire).
Q​ ​:​ ​Who​ ​is​ ​a​ ​brave​ ​heart​ ​?
A​ ​:​ ​The​ ​one​ ​who​ ​is​ ​not​ ​affected​ ​(or​ ​fall​ ​on)​ ​by​ ​the​ ​arrows​ ​of​ ​the​ ​glance​ ​of​ ​women.
From death everyone gets fear. The one
who is attached or having desire will lose his
sight​ ​to​ ​see​ ​things​ ​in​ ​the​ ​right

पातंु कणा ज ल भ: कममत ृ मह यु यते

सदपु दे श:।
कं गु ताया मल
ू ं यदे तद ाथनं नाम ॥८॥
pātuṁ karṇāñjalibhi: kimamr̥tamiha
yujyatē sadupadēśah ̣ |
kiṁ gurutāyā mūlaṁ yadētadaprārthanaṁ
nāma​ ​||8||
Q : What should be consumed, like the nectar
by​ ​the​ ​ears​ ​?
A​ ​:​ ​The​ ​advices​ ​of​ ​the​ ​wise​ ​men.
Q​ ​:​ ​What​ ​is​ ​the​ ​basis​ ​for​ ​achieving​ ​greatness​ ​?
A​ ​:​ ​Not​ ​seeking​ ​for​ ​any​ ​favours​ ​from​ ​anyone.
The true nectar is the words of wise men.
Hearing the words of the wise men is like
drinking of nectar by two hands. They will be
induced to drinking this nectar endlessly. Not
seeking​ ​anything​ ​from​ ​anyone​ ​is​ ​the​ ​greatness.

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Divine​ ​Stories​ ​for​ ​Children.
ADITI
---Aditi, Daughter of Daksạ prajāpathi was born with twelve sisters. They are Diti, Kālā,
Danāyus, Danu, Simhikā, Krodhā, Prthā, ̣ Viśvā, Vinatā, Kapilā, Muni and Kadrū. She was married
to Kaśyapa, grandson of Brahmā and son of Marīci. In Mahābhārata, Ādi Parva, we are able to
see the story of Aditi. Devas are born to Kaśyapa and Aditi so they are called as Āditeyas.
Kaśyapa also married her twelve sisters and all living beings owe their origin from them.
---Aditi gave birth to 33 children. They are twelve ‘Dvādaśādityas’ {viz Dhātā, Aryamā,, Mitra,
Śakra, Varunạ , Amśa, Bhaga, Vivasvān, Pūsạ̄ , Savitā, Tvasṭ ạ̄ and Visṇ ụ .}, Eleven Rudras and
eight​ ​Vasus.
---Lord Mahāvisṇ ụ was born to Aditi and Kaśyapa as Vāmana. (The story of Vāmana was
already seen by us in Voice of Jagaduru). The story of Vāmana was seen in both Rāmāyanạ and
Mahābhārata. Lord Mahāvisṇ ụ entered the womb of Aditi was born as Vāmana to control King
Mahābhali and protected Indra Deva his brother.
---In Rāmāyanạ , this story was told by Sage Viśvāmitra to Rāmā and Laksm ̣ an ̣ while they were
in Siddhāśrama. Sage Viśvāmitra pointed to them that Siddhāśrama is very sacred. Lord
Mahāvisṇ ụ stayed there for a very long time as Vāmana. Emperor Mahābhali, son of Virocana was
doing sacred yāga, which gave fear to devas that may conquer them. They prayed Lord
Mahāvisṇ ụ to obstruct the yāga. At that time Aditi to protect his son Indra did penance towards
Lord Mahāvisṇ ụ to be born as her son. Lord Mahāvisṇ ụ gave the boon, that he will born as her son
and entered her womb. After 1000 years she gave
birth to the ‘Vāmana’.
---Aditi was blessed, that Lord Mahāvisṇ ụ
entered her womb again as ‘Lord Krṣ ṇ ạ ’. She was
reborn as ‘Devakī’ the mother of ‘Lord Krṣ ṇ ạ ’. Let
us see the story why Aditi and Kaśyapa had
rebirth.
---Once Kaśyapa wished to perform a yāga. He
made all the arrangements for the yāga. For the
yāga, he was not able to get the suitable cow; he
stolen the cow from Varunạ for the yāga. Kaśyapa
refused to return the cow even after the yāga was
over. Varunạ with anger went to the āśrama to
Kaśyapa. At that time Kaśyapa was not there, his
wives Aditi and Surasā did not treat Varunạ with
respect. The enraged Varunạ cursed them to be
born in Gokula and took the matter to Brahmā.
Brahmā told Kaśyapa : “Since you, a learned
person stolen the cow, you will born in Gokula with
your wives and tend cows”. Accordingly Kaśyapa,
with his two wives Aditi and Surasā was born as
Vasudeva, Devakī and Rohinị and gave birth to Balarama and Krṣ ṇ ạ .

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 ---Devakī is Aditi. There was a reason for Devaki being imprisoned on the orders of Kamsa.
When Kaśyapa was living in his āśram with his wives, he was very much pleased with the service
of Aditi. So he decided to give her a boon and told her to ask a boon from him for the wonderful
services she was doing to him. Aditi wished to give birth to an ideal son. He gave that boon to her
and as the result she gave birth to Indra. The birth of Indra gave jealousy in Diti towards Aditi. Diti
went to Kaśyapa and served his up to his satisfaction. She one fine day asked him to bless her
also with a son equal to Indra and Kaśyapa gave her the boon what she wished and instructed her
to follow strictly some rules to get the full fruit. She was following that without any fail and in due
course Diti was advanced in Pregnancy and her beauty was increasing day by day and it created
jealous in Aditi. Aditi was not able to digest it, she called Indra and told until he does something for
this, Diti will give birth to a son equal to Indra and it is not good for him. She spelled these words
due to her high jealous in Diti. Indra agreed with the words of his mother and decided to do
something in a cunning way. He approached Diti and told her “Mother, I have come to serve you
and give him a chance to show his affection on her in such a situation”. Diti agreed that and she
was very much pleased with the service of Indra. Because of tiredness, she forget the rules of the
vruta and slept quickly, and Indra who was waiting for an opportunity used this chance, entered the
womb of Diti and cut the child with his weapon into 49 pieces. The child in the womb started crying
when it was cut by the weapon, Indra told not to cry (Mā ruda, don’t cry) and so the child gout out
of Diti’s womb as 49 Mārutas. Diti was shocked and with high grieve cursed Indra and Aditi as
“Your son did treacherously kill my offspring in the womb itself. So he will forfeit the three worlds.
You are responsible for the murder of my child. You will therefore, have to spend several years in
prison grieving over your children. Your children will also be annihilated.” Because of this curse
Indra lost his Indra loka and lived elsewhere without any peace and not informed where he was. At
that time Nahusạ functioned as Indra.
---Once, desirous of having children Aditi cooked food sitting herself in the entrails of Mount
Mynaka. Dharmaputra, in the course of singing the glories of Lord Krṣ ṇ ạ after the great war refers
to Visṇ̣ ụ having taken birth seven times in the womb of Aditi. (These incidents are seen in
Mahābhāratam Āranỵ a Prava and Śānti Parva)

Editorial​ ​Board 

Sri​ ​Dr​ ​V​ ​R​ ​Gowri​ ​Shankar  Hon’​ ​Advisor  Administrator​ ​&​ ​CEO,​ ​Sri​ ​Sringeri​ ​Mutt​ ​&​ ​It’s​ ​Properties,​ ​Sringeri 

Sri​ ​S​ ​N​ ​Krishnamurthy  Hon’​ ​Editor  Sri​ ​Sringeri​ ​Mutt,​ ​Sringeri 

Sri​ ​Tangirala​ ​Shiva​ ​Kumara​ ​Sharma  Hon’​ ​Editor  Sri​ ​Sringeri​ ​Mutt,​ ​Sringeri 

B​ ​Srimathi​ ​Veeramani  Chief​ ​Editor  Tirunelveli 

K​ ​M​ ​Kasiviswanathan  Hon’​ ​Editor  Tirunelveli 

Nov​ ​-​ ​2017 Page​ ​12​ ​of​ ​12

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